The works of Richard Hurd, volume 8 (of 8)

by Richard Hurd

FOOTNOTES:

[1] Prov. xvi. 7.

[2] Isaiah, xxvi. 9.

[3] Rev. ii. 4, 5.

[4] Eph. i. 7.

[5] John i. 1.

[6] Col. i. 17.

[7] Rev. i. 17. xxii. 13.

[8] Heb. i. 8.

[9] Micah v. 2.

[10] Rev. i. 8.

[11] John xvii. 5.

[12] Ps. iii. 2.

[13] Eph. iii. 9, 10, 11.

[14] Eph. iii. 18, 19.

[15] Acts x. 18.

[16] Eph. iii. 21.

[17] 1. Pet. i. 12.

[18] Eph. i. 10.

[19] Rev. xiv. 6.

[20] Gal. i. 6.

[21] Rom. x. 18.

[22] Col. xi. 10.

[23] Matth. xxviii. 19.

[24] 2 Cor. i. 12.

[25] 2 Cor. xii. 9.

[26] 1 Cor. vii. 21-24.

[27] John xv. 16.

[28] 1 Tim. iv. 16.

[29] Phil. i. 10, 11.

[30] Archbishop’s Injunctions, S. xi.

[31] Canon LXXV.

[32] Phil. i. 9-11.

[33] Rom. xii. 16.

[34] Erasmi in Evang. Joannis Paraphrasis, cap. i.

[35] 1 Cor. ii. 14.

[36] 1 Cor. ii. 14.

[37] 2 Tim. iv. 2.

[38] Lord Bacon, A. L. B. i. p. 417.

[39] Fiduciam orator præ se ferat, semperque ità dicat tanquàm de causâ optimè sentiat. Quint. l. v. c. 13, p. 422.

[40] Matth. vii. 29.

[41] Matth. xv. 6.

[42] “In omnibus quæ dicit tanta auctoritas inest, ut dissentire pudeat; nec advocati studium, sed testis aut judicis afferat fidem.” Said of Cicero by Quintilian. The Roman orator acquired this praise by consummate art and genius. The plainest Christian homilist, who does his duty in speaking as the oracles of God, attains it with ease, and deserves it much better. Such is the pre-eminence of what the Apostle calls the foolishness of preaching!

[43] Tanta in oratione auctoritas, ut probationis locum obtineat. Quintil. p. 422.

[44] Bishop Stillingfleet, Sermon IV.

[45] Afficiamur, antequam afficere conemur. Quint. p. 461. moveamur ipsi. Ib.

[46] If I mention the names of the Bishops Beveridge and Blackall, it is not in exclusion of many others, but because I suspect they are less known to the younger clergy than they deserve to be.

[47] Matth. xxviii. 20.

[48] “Parentes et Pædagogi pueros olim cum primum per ætatem sapere, et intelligere cœpissent, primis Christianæ religionis rudimentis diligenter instituebant, ut pietatem unà penè cum lacte nutricis imbiberent, et à primis statim cunis, virtutis incunabilis ad vitam illam beatam alerentur. Quem etiam ad usum breves libri, quos Catechismos nostri appellant, conscribebantur.”

Noelli Catechismus de Baptismo.

[49] 2 Cor. xiii. 14.

[50] W. Weston, B. D. Fellow of St. John’s College, Cambridge; and vicar of Campden, Gloucestershire. Camb. 1746.

[51] Pref. p. ii.

[52] Pref. p. ii.

[53] Ded. p. iv.—“The best compliment I can make your Lordship on the occasion is the true one, that I have a good opinion of the present performance myself,” &c.

[54] Pref. p. iii.

[55] Pref. p. iii.

[56] Pref. p. ii.

[57] The following passages brought to confirm this fact are so well known, that, if there was not something uncommonly strong, and subversive of the writer’s objection in the very turn of expression, I should scarce think myself at liberty to transcribe them.—Visa est mihi res digna consultatione, maximè propter perielitantium numerum. Multi enim omnis ætatis, omnis ordinis, utriusque sexûs etiam vocantur in periculum et vocabuntur. Neque enim civitates tantum, sed vicos etiam atque agros superstitionis istius contagio pervagata——propè jam desolata templa,——sacra solemnia diu intermissa.—Plin.

[58] Hesterni sumus, et vestra omnia implevimus, urbes, insulas, castella, municipia, conciliabula, castra ipsa, tribus, decurias, palatium, senatum, forum; sola vobis relinquimus templa. Tertull. Apol. c. 37. And before speaking of the heathens, Obessam vociferantur civitatem, in agris, in castellis, in insulis Christianos, omnem sexum, ætatem, conditionem & dignitatem transgredi ad hoc nomen quasi detrimento mærent. c. i. See also Arnobius, contr. Gentes, insisting on the same fact.—Vel hæc saltem fidem vobis faciunt argumenta credendi, quod jam per omnes terras in tam brevi tempore et parvo immensi nominis hujus sacramenta diffusa sunt? &c. L. ii. sub fin.

[59] Pref. p. iii.

[60] Chap. iii. p. 38.

[61] Speaking of I know not what sour and dogmatical divines, “I am not sure (says he) that I shall escape their anathema; since it is their custom generally to be displeased with every thing that does not fall in with their fixed and settled sentiments; and every defence of religion that is out of their way wants another to support it.” Pref. p. viii. And again: “With some, I suppose, the novelty of this matter will be for ever a bar to its reception.” P. 370.

[62] The reader sees I complaisantly allow the writer’s representation of the cases both of Pilate and Gallio; though much might, with good reason, be objected to each of them. For, 1. If I should lay any stress on the acts of Pilate, which, he owns, if admitted, would overturn the whole use of his evidence, I should but follow in this the best authorities, and those too supported by such reasonings as the Inquirer would find it difficult to confute. And, 2. As to Gallio’s case, however inattentive he might be to the fame of Paul’s miracles, the passage alledged is certainly insufficient to prove it. Acts, chap. xviii. 17. For, indeed, the Inquirer did not so much as apprehend the purpose of the sacred writer in that whole narration; which manifestly was not to signify to us Gallio’s inattention to the Apostle’s miracles, but his candour, and prudent conduct in refusing to interfere in religious matters, and in chusing rather to overlook an act of violence done in his presence (which, though strictly speaking illegal, he might probably think not altogether undeserved of the malicious intolerating Jew), than gratify the complainant’s passion in punishing either Paul or his heathen advocates. For this is the sense of those words, He cared for none of these things; which the writer ought to have seen is so far from proving Gallio’s disregard of miracles, that, had he been Paul’s convert, the very same thing had been observed of him.

[63] Aristeas.—The writers referred to in the margin are Strabo, Maximus Tyrius, Pliny, and Herodotus. Of these, the three first mention Aristeas occasionally only; and yet Strabo calls him ανηρ γοης ει τις αλλος; and Max. Tyrius and Pliny, though they explode miracles, yet plainly enough declare the common creed to run in his favour. Max. Tyrius in particular, after having given us his opinion of his miracles, together with his reasons for pretending to them, adds, And Aristeas gained more credit by this pretension to wonders and supernatural communications, than Xenagoras, Xenophanes, or any other philosopher could have acquired by relating the plain truth. Και ην πιθανωτερος ταυτα λεγων ὁ Αριστεας η ὁ Ξεναγορας η Ξενοφανης, η τις αλλος των εξηγησαμενων τα οντα ὡς εχει. Lastly, the account Herodotus gives us is so much to the credit of his miracles, that one cannot imagine how the writer should think it to his purpose to refer to him. For he was, indeed, delivering the popular history of Aristeas; and therefore did, as might be expected, represent him, not only as a worker of miracles, but as much reverenced and esteemed for them. This he attests upon his own knowledge of several cities, all concurring in the firm belief of his miracles; and one of them in particular transported by so religious a veneration of him, as to erect a statue to his memory; which they also caused to be set up in the most public part of their city, and even close to one they had at the same time decreed to Apollo. And for the historian himself, though in truth the story be even foolish enough, yet so far is he from speaking of it with disregard, that I am not certain if he did not believe it, at least that part which relates to the Metapontini; which, after the mention of some other things from hearsay only, he introduces in the following assured manner: “Thus far the report of these cities: But what I am now going to relate, I certainly know to have happened to the Metapontini in Italy, &c.” Ταυτα μεν αἱ πολεις αὑται λεγουσι, τα δε οιδα Μεταποντινοισι εν Ιταλιη συγκυρησαντα, &c. L iv. 15; and then mentions the affair which gave occasion to the statue; which, he tells us, he saw himself, placed, as I have said, and inscribed to the memory of Aristeas.

[64] The other impostors mentioned as not much esteemed for their miracles are Pythagoras, Jamblichus, and Adrian; though it is certain the writers of their lives lay great stress upon them. Jamblichus and Porphyry, after enlarging on several of Pythagoras’s miracles, which drew the applause and admiration of his followers, appeal to current fame for the credit of these, and of other still diviner miracles, which, say they, are related of him with an uniform and constant belief, μυρια δ’ ἑτερα θαυμαστοτερα και θειοτερα περι τ’ ανδρος ὁμαλως και συμφονως ειρηται. (Porph. S. 28 and to the same purpose, and nearly in the same words, Jambl. S. 135). Jamblichus even goes so far, in speaking of the Pythagorean fondness for miracles, as to assure us, that they were conceived to prove the divinity of their authors, and by that means to give a sanction to their opinions and doctrines. την πιστιν των παρ’ αυτοις ὑποληψεων ἡγουνται ειναι ταυτην, &c. S. 140. They conceive it, says he, to add a CREDIT and authority to their doctrines, that the author of them was a GOD; and therefore to the question, Who was Pythagoras? their answer was, The hyperborean Apollo; and in proof of this they alledge the miracle of his golden thigh. And yet, says the Inquirer, Pythagoras was not much more esteemed for his thigh of gold than one of flesh. What pity is it, the wit of this antithesis should be no better supported!

As for Eunapius, though he plainly disbelieved the silly tale of the two boys of Gadara, yet, in relating it circumstantially as he does, he clearly enough expresses his own opinion of miracles, and acknowledges thereby the credit they would bring his master, were they better attested, or but fairly received.

The miracles of the emperors are well known. And as their manifest intent was, of the one of them, to add a credit, or, as Suetonius more strongly expresses it, an authority, and certain awfulness, befitting majesty, to the person of Trajan, and of the other, to inspire the hopes of recovery into Adrian, so the relation of them by their historians, as useful and subservient to those ends, is a thorough confutation of what the author pretends about the little regard paid to them. And here it may be proper to observe, once for all, that the frequent narrations of prodigies and miracles, of which all Pagan story and antiquity is full, is infinitely a stronger argument for the high credit of miracles amongst the heathens in general, than any pretended coolness, tranquillity, and indifference, which the writer’s warmth, in the prosecution of his favourite novelty, leads him to imagine in the narrations themselves, is, or can be, for the contrary opinion. Since this could only shew the incredulity of the relaters; whilst the relating them at all demonstrates the general good reception they met with from the people.

[65] This miracle was that of the fiery eruptions which hindered the building of the temple at Jerusalem by Julian; and which, falling into the hands of Marcellinus, might be expected to be spoken of as a natural event. But this is all: for, as to that wonderful coolness and tranquillity, which the writer pretends to have discovered in the narration, it is so far from appearing to me, that, on the contrary, I see not how the historian could have expressed himself with more emotion, without directly owning the miracle. His words are these: Quum itaque rei fortiter instaret Alypius, juvaretque provinciæ rector, metuendi globi flammarum prope fundamenta crebris assultibus erumpentes, fecere locum, exustis aliquoties operantibus, inaccessum: hoc modo elemento destinatius repellente cessavit Inceptum.

[66] Pp. 40, 54, 57.

[67] Epicurus, Democritus, &c. p. 58.

[68] For the passage referred to (Orig. contr. Cels. l. 8) is in answer to an harangue of Celsus, wherein he had expatiated largely on the heathen miracles, and opposed them with great confidence to the Christian. Upon which the excellent Father observes with much force, “I know not how it is that Celsus thinks proper to alledge the heathen miracles as incontestably evident, and undoubted facts; and yet affects to treat the Jewish and Christian miracles recorded in our books as mere fables. For why should not ours rather be thought true, and those which Celsus preaches up fabulous? Especially, since those were never credited by their own philosophers, such as Democritus, Epicurus, and Aristotle; who yet, had they lived with Moses or Jesus, on account of the exceeding great clearness and evidence of the facts, δια την εναργειαν, would in all probability have believed ours.” Having thus fairly laid the passage before the reader, it is submitted to his judgment with what colour of reason the learned writer could think of deducing a proof of the low opinion of miracles in general amongst the philosophers from it.

[69] P. 62.

[70] P. 63. Philost. L., v. c. 15.

[71] P. 64.

[72] This was remarkably the case of Mahomet and Numa; the former of whose converse with the angel Gabriel, his journey to heaven, and the armies of angels attending on his battles—as well as the other’s pretended intercourse with the goddess Egeria, is well known.

[73] It may seem odd that any of the Fathers of the Church should retain such a strong tincture of this evil principle; yet this, &c. p. 66.

[74] Matthew, xxiv. 24. For there shall arise false Christs and false Prophets, and shall shew great signs and wonders, insomuch that (if it were possible) they shall deceive the very Elect.

[75] Our evidence is still increasing, and is in the next place confirmed even by Divine authority. P. 70.

[76] But I could not lay too great a stress on the authority of the Jews, because it neither properly belongs to the present case, nor, &c. P. 74.

[77] For this would shew that the heathen rejection of miracles might not be owing to any contempt of them as such, since the Jewish was plainly owing to a very different reason.

[78] 1 Cor. i. 22. The Jews require a sign, and the Greeks seek after wisdom, &c.

[79] V. 17.

[80] V. 19.

[81] V. 20, 21, 22.

[82] It is remarkable that Maimonides pushes this prejudice so far as to deny that the true Messiah was to work any miracles at all, except that of restoring the temporal dominion of Israel. If he (the person pretending to be the Messiah) PROSPERS in what he undertakes, and subdues all the neighbouring nations round him, and rebuilds the Sanctuary in its former place, and gathers together the dispersed of Israel, then he is for certain the Messiah. Maimon. in Yad Hachazekah Tract. de Reg. et Bell. eorum. c. 11. s. 4.

[83] The right understanding of what is meant by the Jews requiring a sign is of such importance to the perfectly comprehending several parts of the Gospel history, that I shall be allowed to justify and illustrate the interpretation here given by some further considerations. And,

1. If by σημειον is to be understood simply a miracle, then it is not true that Jesus, whom Paul preached, was or could be on that account a stumbling block to the Jews, it being allowed on all hands that many and great miracles did shew forth themselves through him. See John vii. 31. xi. 47. But,

2. Notwithstanding this, and though it was owned in the fullest manner by the chief priests and Pharisees themselves, yet we find them very pressing for a sign, σημειον [Matth. xii. 38. xvi. 1. Luke xi. 29.] and that too (which is very remarkable) at the instant our Saviour had been working a miracle before them; a degree of perversity not rashly to be credited of the Jews themselves.

It is true this sign is sometimes called σημειον απο του ουρανου, a sign from Heaven; which, if meaning any thing more than σημειον, as explained above, i. e. a test or credential of his heavenly or divine mission (and what can be more natural than that the Jews should express by this name the only mark they would admit of the Messiah’s coming from Heaven?) I say, if any thing further be intended in it, it must be either, 1. An outward, sensible display of the Divine power, indicating, by some prodigious and splendid appearance in the heavens, or actually interposing, in some signal way, to accomplish the deliverance of Israel; and then either way it falls in with and includes the interpretation here given. Or else, 2. It must mean a mere prodigy, asked out of wantonness, and for no other end than to gratify a silly curiosity in beholding a wondrous sight from Heaven: an interpretation, which, though maintained by some good writers, is utterly unsupported by the sacred accounts, calling it σημειον indiscriminately, without as with the addition of του ουρανου; and shocking to common sense, which makes it incredible that so frivolous a reason as the being denied a sign, thus understood, could be, as St. Paul asserts it was, the stumbling-block of infidelity to the Jewish nation.

3. But what above all confirms and fixes this interpretation is the tenor of our Saviour’s answer to the question itself. For, upon the inquiry, Master, shew us a sign, &c. his constant reply was, A wicked and adulterous generation seeketh after a sign, and there shall no sign be given them but that of the prophet Jonas: For, &c. As though he had said, “A perverse and degenerate people, disregarding the wisdom of my doctrines, and the power of my miracles—the genuine marks and characteristics of the Messiah—are yet crying out for the test, σημειον, of my coming. I know the proud and ambitious sentiment of your heart: but assure yourselves, God will not accommodate his proceedings to your fond views and prejudices. No such test shall be given you. One sure and certain TEST indeed there shall be, over and above what has yet been afforded; but to shew you how widely different the Divine conduct is from your prescriptions, it is such a one as ye shall least expect; the very reverse of your hopes and expectations. It shall be that of the prophet Jonas. For, as Jonas was three days and three nights in the whale’s belly, so shall Christ (sad contradiction to your conceit of temporal dominion!) be put to death by the Jews, and lie three days and three nights in the heart of the earth. And this event, so degrading of my character with you, and so repugnant to your wishes, shall, I readily foresee, so scandalize you, that, though my return from the grave, like that of Jonas from the whale, shall be in the demonstration of power, yet shall ye, through the inveteracy of that prejudice, be so hardened, as not to be convinced by it.”

The answer of our Saviour is related by Matthew and Luke with some addition, but such as is further favourable to this interpretation. For, upon their asking a sign, it is plain he understood them to mean not a miracle, but a TEST, by the question immediately put to them: When it is evening, ye say it will be fair weather; for the sky is red. And in the morning, it will be foul to-day; for the sky is red and lowering. O! ye hypocrites, ye can discern the face of the sky, but can ye not discern the face of the times? “Are the appearances which, in the order and constitution of nature, precede the changes of weather, a sign or test to you of those changes? And are ye stupid and perverse enough to neglect those which, by the Divine appointment, are made the sign or test of the TIMES, of the change of the Mosaic for the Christian dispensation? How is it that ye do not collect this from my miracles and doctrine, the ordinary and stated marks of this change, but ye must perversely demand a test of it, which the Scriptures nowhere promise, and the order and course of God’s Providence disclaim?”

If, after all this, there can yet remain any doubt of the truth of this comment, it will be effectually removed by an authority or two from the other Evangelist, which the reader will indulge me in just mentioning. In our Saviour’s exerting an act of civil power, in scourging and driving the money-changers out of the temple, the Jews require him to shew the credentials of his authority, What sign shewest thou that thou doest these things? The asking a miracle in this case were impertinent; for that, how extraordinary soever, could never prove to the Jews that he came invested with the powers of the civil magistrate. The sign they expected, then was evidently of another kind: an express declaration, or open display, of the regal character and office, evidencing his commission to do such things. Accordingly, the reply of our Saviour was to the same effect as before. Jesus said unto them, destroy this temple, and in three days I will raise it up; for he spake, we know, of the temple of his body. c. ii.

The next authority is in the sixth chapter, where we have an account of the miracle of feeding the five thousand. Upon the multitude’s following him after this, our Saviour objects to them their neglect of miracles, which he presses upon them as motives to their belief. Ye seek me not, because ye saw the miracles, &c. Now what do the Jews return to this charge? Why, they fairly own it to be just, and, what is more, give a reason for their conduct. Their answer is to this effect: “Wherefore do you urge your miracles thus constantly to us, as motives for our belief? If you would have us trust and confide in you as the Messiah, Where is the sign? For, as to your miracles so often insisted on by you, we cannot admit them as proper evidences of your commission. And indeed how should we? for Moses wrought as great, if not greater wonders than you. To confront your late boasted miracle of feeding the five thousand with five loaves, did not he, as it is written, give our fathers bread from heaven? What miracle of yours can be more extraordinary? Yet Moses could do this. The Messiah, therefore, of whom greater things are promised, we expect to be characterized by other signs. What work takest thou in hand, τι εργαζη?” Here, at last, we see (and the reader will forgive the length of the note for the sake of so clear conviction) that the sign asked for, of what kind soever it might be, neither was nor could be a miracle, since all such signs were rejected by these inquirers upon principle.

[84] I have now done with this head [the low opinion of miracles in the heathen world] and am not aware that any reasonable exceptions can be made to the testimonies which have been brought to confirm it; but if any one should think otherwise, and maintain that something else is necessary for the establishment of so singular an opinion, he will be gratify’d in his expectations, as we go along; and will find the principles and practices of much the greater part of the heathens on this point strengthening and confirming each other. P. 77.

[85] For this he must say, and not that the credit of miracles would hereby be something weakened: a point, that, as we shall see hereafter, may be allowed, and yet be of no manner of service to his conclusion.

[86] I have said bad Dæmons; for miracles wrought by the assistance of good Dæmons were, as the Inquirer observes, p. 247, in great repute.

[87] For that this was the obvious and essential difference betwixt the genuine miracles of the gospel, and the tricks of magic, is apparent from many strong expostulations of the Christian apologists, who, when encountered with this frivolous, but malicious objection, used to exclaim: Potestis aliquem nobis designare, monstrare ex omnibus illis magis, Qui unquam fuere per sæcula, consimile aliquid Christo millesimâ ex parte qui fecerit? Qui SINE ULLA VI CARMINUM SINE HERBARUM AUT GRAMINUM SUCCIS, SINE ULLA ALIQUA OBSERVATIONE SOLLICITA SACRORUM, LIBAMINUM, TEMPORUM? &c. Arnob. contr. Gen. L. i. And again, ibid. Atqui constitit Christum SINE ULLIS ADMINICULIS RERUM, SINE ULLIUS RITUS ORSERVATIONE TEL LEGE, omnia illa, quæ fecit, nominis sui possibilitate fecisse; et quod proprium, consentaneum, Deo dignum fuerat vero, nihil nocens, aut noxium, sed OPIFERUM, SED SALUTARE, SED AUXILIARIBUS PLENUM BONIS potestatis munificæ liberalitate donâsse.

[88] Acts, C. viii. and xix.

[89] For as to the remaining chapters on the idolatry of the Heathens, the parallel betwixt the Heathen and Protestant rejection of miracles, and his Conclusion, they seem very little to concern either him, or me. For, 1. The influence of idolatry is urged to prove, that the religion, not miracles, of Jesus, was hard to be admitted (p. 352); which, though true, has nothing new in it, and is, besides, intirely foreign, if not contradictory, to his purpose. 2. The parallel betwixt the Heathen and Protestant rejection of miracles derives all its little illustrative force from this poor presumption, already confuted, that the Heathens had universally a contempt of miracles. I said the parallel drew its whole force from this fact, for unless it be true that the Heathens universally disbelieved all miracles said to be wrought amongst them, the case of their rejection of Christian miracles, the reader sees, is widely different from that of the Protestant rejection of the Popish. This one circumstance then, to mention no others, overturns the whole use of his parallel. But, 3. As to his conclusion, the design and business of that is, I allow, something extraordinary. It is to shew us, that his whole force was not spent in this wearisome Inquiry, but that, was he disposed for it, he could go on to answer other objections against miracles (p. 408-9) and our common Christianity, which had been already confuted to his hands. For, having shewn us what he could not do with an argument of his own, he was willing, it seems, to shew us what he could do with those of other writers. For which meritorious service he has my compliments and congratulations:

Labore alieno magno, partam Gloriam
Verbis sæpè in se transfert, qua sal habet,
Quod in TE est.

[90] Page 348, and in another place he says, it has been fairly shewn from their own accounts, and from THE NATURE OF THEIR PRINCIPLES, that the Heathens neither had, nor could have an high opinion of miracles. P. 383.

[91] Matth. xi. 20. Luke x. 13.

[92] Page 172.

[93] 1 Cor. i. Col. ii. 8.

[94] Rom. i. Eph. v. and elsewhere passim.

[95] Mr. Addison of the Christian Religion, S. 1.

[96] Lord Chancellor Hardwicke.

[97] Page 70.

[98] Page 12.

[99] Or, by judicio suo may be understood that the Chancellor is impowered to inflict which of the several censures mentioned in the Statute he shall think fit, on offenders. The words are ignavos, &c. suspensione graduum, carcere, aut alio leviore supplicio, JUDICIO SUO castigandos. And the same is the meaning of PRO ARBITRIO SUO in the Statute de Officio Procuratorum; on which the Inquirer affects to lay some stress (p. 32). “Eum, qui deliquerit, primò pecuniâ præfinitâ mulctabit; iterum delinquenti duplicabit mulctam; tertiò verò si deliquerit, gravius, pro ARBITRIO SUO, coercebit.” But take it in which sense you will, either of passing sentence by his single authority or determining the kind of punishment at his discretion, neither way can this expression be made to serve the cause in hand. No art of construction can pick, out of the words judicio suo, the sense of final determination.

[100] Lord Chancellor Hardwicke.

[101] The ignorance of the Inquirer, who asserts that the University has nothing to do with ecclesiastical censures, and that suspension from degrees, in particular, is a punishment merely academical (p. 26), is amazing. Had he been in the least qualified to treat the matter he has undertaken, he would have known that suspension is not merely an usage of the University Court, as such, but was practised by the Ecclesiastical Court of the Bishops or Archbishops, as long as they had jurisdiction in the University. To let in one ray or two of light, in mere compassion, on that utter darkness which environs him, and shuts out all law, canon as well as civil, I will just refer him to Arundel’s Constitutions in a provincial Council; where Members of the University offending in the premisses are declared suspended, ab omni actu scholastico, and deprived, ab omni privilegio scholastico. [Lyndwood, de Hæret. cap. Finaliter.] And the same appears in a Constitution of Archbishop Stratford. [Ib. De Vit. & Honest. Clericorum, cap. Exterior.]

[102] So Mr. Attorney General Yorke, in his Argument for the University in Dr. Bentley’s Case,—“The congregation are to be considered as the judges of the Court, and the Vice-chancellor as their official.” The Inquirer hath himself desired the reader to observe (p. 10) that the V. C. in the absence of the Chancellor, hath all the power which the University delegates to this great officer.

[103] That his Court was directed by this law, appears from a determination of Delegates, concerning second Appeals in the same cause, which I will take the liberty to transcribe.

De Appellationibus à Delegatis.

In Dei nomine, Amen. Nos D. Buckmaister, Inceptor Dakyns, M’ri Myddylton, Longforth, et Pomell, authoritate nobis ab Universitate commissâ, decernimus ac pro firmâ sententiâ determinamus, quòd liceat unicuique in suâ causâ appellare à judicibus delegatis per Universitatem ad eandem Universitatem, modò id fiat juxta juris exigentiam, hoc est, si antea ab eodem secundâ vice in eâdem causâ appellatum non fuerit. Quod si anteà bis appellaverit, neutiqùam tertiò appellare licebit, quum id prorsus sit vetitum tam per jus civile quàm canonicum: Cæterum unicuique tam actori quàm reo maneat sua libertas appellandi in suâ causâ à judicibus delegatis per Universitatem modo supradicto et à jure præscripto. [Lib. Proc. Jun. fol. 132.]

[104] See old Statutes De Judiciis et Foro scholarium; De pœnis Appellantium; De tempore prosequendi Appellationes.

[105] See Determination of Delegates, before cited, p. 25.

[106] P. 26.

[107] P. 1.

[108] P. 62.

[109] Delegates are nominated by the Caput; and the Caput is, in effect, appointed by the Vice-chancellor and Heads of Colleges, who are commonly parties in all appellations. [See Stat. De capite Eligendo.] So (as the University complained, in their remonstrance against this very Statute of Q. Elizabeth) “when they [the V. C. and Masters of Houses] offer wrong, and themselves appoint judges to redress that wrong; it is too true, which Livy writeth in the state of Decemvira, siquis Collegam appellaverit, (meaning Appius’s judgment), ab eo, ad quem venerit, ità discessurum, tanquam pæniteret prioris decreto non stetisse.” [C. C. C. MSS.] So little reason is there on the part of the Vice-chancellor, to fear any thing from partial Delegates!

[110] The Inquirer hath even had the hardiness to advance this in the plainest terms. He harangues at large from p. 9. to 13. on the impropriety of appealing from the determination of a superior to an inferior; and, in another place, p. 39. derides the notion of citing the supreme Magistrate before more supreme Delegates. But how different were the sentiments of a late learned Civilian on this head, from those of this little academical Lawyer! Speaking of Mr. Campbell’s case, in 1725. “There is, says he, a subordination of jurisdiction in the University. The Vice-chancellor’s jurisdiction is inferior to that of the Senate; and upon Mr. C—’s saying, that he appealed to the University, the inferior jurisdiction ceased and devolved to the Senate, even before the inhibition. And, afterwards in considering the proctor’s inhibition; upon the Appeal, the Proctors represent the University, and are in that case superior to the Vice-chancellor.—And I am of opinion, that the Delegates in Mr. C—’s cause may, upon the Proctor’s applying to them, primo et ante omnia reverse the whole proceedings against him, in the V. C’s court, as an attentat upon the University’s jurisdiction; and may likewise inflict such censures, as the Statutes impower them to make use of, for the breach of the inhibition; all inhibitions being by Law, sub pænâ juris et contemptûs.” Dr. Andrews.

[111] P. 70.

[112] We have this confession from the candid writer of Considerations on the late Regulations, &c. “I must enter, says he, upon this subject with acknowledging, as I do with equal truth and pleasure, that there never was, within my remembrance, nor, I believe, within any one’s memory, a set of more able and industrious tutors than we have at present; more capable of discharging that useful office, or more diligent and careful in the discharge of it,” p. 12. And, again, “I think there prevails in general and through all degrees among us, a great disposition to sobriety and temperance,” p. 14.

[113] P. 64.

[114] P. 13.

[115] P. 65.

[116] “You will urge—that, as a previous oath must be taken by the tutor, that he believes in his conscience that his pupil has a just cause of appeal, all Appeals would by this means be prevented, but such as were founded upon good reasons. But the force of this argument will not be thought very great, if, &c.”

Reader, I can easily guess the sentiments which must arise in thee, at the sight of this shocking paragraph. But think not I have abused thee in this citation. They are the author’s own words, as they lie in p. 65 of the Inquiry. Well, but his reason? Why, “if it be remembered, that, though oaths of this kind were exacted in order to prevent the frequency of Appeals, they by no means had their proper effect, the same number having been commenced for the three years next after this regulation, as in that towards the close of which it was first made.” This provision of oaths had not, he says, its proper effect. And how does this appear? Why, because Appeals were as frequent afterwards as before. Now, any other man would, surely, have inferred from hence, that “therefore the Appeals made were not without good reason.” Not so the Inquirer. He is of another spirit. Rather than give any quarter to Appeals, let every tutor in the University be an abandoned perjured villain. In very tenderness to this unhappy writer, whoever he be, I forbear to press him farther on such a subject.

[117] P. 66.

[118] Diss. VI. p. 259.

[119] Diss. VI. p. 251.

[120] Hodges, Garnet, Chappelow.

[121] P. 296.

[122] P. 255.

[123] P. 296.

[124] Dr. Lowth.

[125] Page 261.

[126] Page 253.

[127] Page 269.

[128] Page 293.

[129] Julian, p. 316.

[130] Essay on the Gift of Tongues, Works, vol. ii. p. 91.

[131] Doctrine of Grace, b. i. c. viii. p. 41. 2ᵈ Ed. 8ᵛᵒ.

[132] Ib.

[133] D. G. p. 51.

[134] P. 41, 42.

[135] From p. 42 to p. 45.

[136] Dissertation, p. 82.

[137] Dissert. p. 82.

[138] Dissert. p. 86.

[139] Doctrine of Grace, p. 41.

[140] Doctrine of Grace, p. 45.

[141] Doctrine of Grace, p. 43.

[142] Dissert. p. 88.

[143] Doctrine of Grace, p. 52, 53.

[144] Doctrine of Grace, p. 55, 56.

[145] Dissert. p. 19.

[146] Dissert. p. 4.

[147] Doctrine of Grace, p. 52.

[148] Dissert. p. 41.

[149] Dissert. p. 45.

[150] Doctrine of Grace, p. 53.

[151] Dissert. p. 58.

[152] Dissert. p. 80, n.

[153] Doctrine of Grace, pp. 56, 57.

[154] Dissert. p. 20.

[155] Dissert. p. 80. n.

[156] Doctrine of Grace, p. 58.

[157] Dissert. p. 24.

[158] Dissert. p. 25.

[159] Quinct. l. ix. c. 3.

[160] Dissert. p. 34.

[161] Doctrine of Grace, p. 52.

[162] Adv. to the Dissert.

INDEX
TO
VOLUMES V. VI. VII. AND VIII.

• A.
• Adultery, absolution of the woman taken in, vi. [319], [327].
• gives no encouragement to think slightly of the sin, [330].
• Æneid, the sixth book of, finely criticized in the D. L. viii. [277].
• the same subject discussed by Dr. Jortin, [283], [285], [287].
• Alembert, M. D’, his opinion on Antichrist, v. [202].
• Alphonsus the Wise, blasphemed the system of nature, vi. [31]. n.
• Amusements, lawful, may not be expedient, vii. [300].
• Anticato, a name once assumed by Cæsar, v. [181].
• Antichrist, prophecies concerning, v. [172].
• characters which distinguish that power, [ib.]
• meaning of the term, [179], [180].
• how construed and applied by the early Christian writers, [181].
• how by the Church of Rome, [187].
• application of the term to that Church at various periods, [190 to 201].
• deduction from those facts, [202].
• prejudices against the doctrine, [205], [214].
• how to be removed, [207].
• term not applied against the person of the Pope, [216].
• prophecies respecting the downfal of, [218].
• disagreeing opinions of learned men concerning, [220].
• time and other circumstances relating to, not to be ascertained, [224].
• main prejudice against it, whence arising, [232].
• prophetic characters of, [286].
• testimony of St. Paul, [299].
• another symbol from St. John, [302].
• tyrannical, intolerant, and idolatrous, [304].
• time of appearance in the world, [326].
• declared expressly by the prophets, [328].
• the several marks of, enumerated, [331].
• uses of this inquiry, [334].
• Antichristian superstition, prevailed not against the Church of Christ, vii. [364].
• Antinomians, of the last century, their profligacy, vi. [16].
• Apologies for Christianity, wherein generally faulty, vi. [26].
• Appeals. See [Cambridge].
• Aphorisms, why a favourite mode of instruction with the inspired writers, vi. [175].
• Apostolic Age, Christianity how propagated in, vii. [116], [117].
• Apostles, conveyed instruction by general precepts, vi. [175].
• preached not themselves but Christ Jesus the Lord, vii. [176].
• used no arts to set off their moral character, [178].
• or their intellectual, [186].
• preached therefore by the direction of the Holy Spirit, [191].
• the Spirit promised them by our Saviour, [222].
• to guide them into all truth, [224].
• to shew them things to come, [225].
• their character, [229].
• and situation considered, [231].
• the promise not abused by them, [232].
• admonition of the angels to them on our Lord’s ascension, [240].
• under what circumstances the Greek language was inspired into them, viii. [325].
• had time to improve themselves in it, ere they turned to the Gentiles, [326].
• their style such as might be expected, [327].
• needed no aid from eloquence, [357], [363].
• By what considerations generally restrained from the use of it, [364].
• Apostrophe, of Solomon to youth, vi. [405].
• Apocalypse. See [Revelations].
• Aristeas, an impostor, esteemed as a worker of miracles, viii. [157]. n.
• Aristotle, at one time gave law to the Christian world, vii. [266].
• Arnulphus, bishop of Orleans, styled the Pope Antichrist, v. [191].
• Articles, the Thirty-nine, are the formulary of faith with us, viii. [63].
• Arts, Fine, administer to luxury, vii. [299], [302].
• Asiatic Christians, their condition different from that of the Jews, v. [149].
• Ascension of Jesus into Heaven, vii. [237].
• his coming to be in like manner, [238].
• Assentatio, a species of flattery, viii. [289].
• Atheism, adopted as a release from the restraints of morality, vi. [19].
• Aventinus, Joannes, points out the beginning of the reign of Antichrist, v. [193].
• Augury, of the duration of the Roman Empire, v. [84].
• Authority, an air of, its effect in orators, viii. [124]. n.
• ——, of our Saviour’s teaching, in what consisting, vii. [130].
• B.
• Babylon, a Pagan idolatrous city, of what an emblem, v. [196], [309].
• Bacon, Lord, his observation on the double sense of prophecy, v. [55].
• Baptism, its reference to the typical washings of the law, vi. [155].
• Baptist, The, his food and raiment emblematical, vii. [402].
• Barrow, Dr. an eminent expositor of the Catechism, viii. [138].
• Beast, in the Revelations, its seven heads a double type, v. [296].
• Benevolence, how perverted, vi. [120].
• in the Gospel takes the name of Charity, [135].
• Berengarius, styles Rome the seat of Satan, v. [192].
• Bernard, St. denounces the church of Rome as Antichristian, v. [194].
• Bible, only, the religion of Protestants, v. [349].
• Blood of Christ, its efficacy and value how signified by him, vi. [151], [154].
• danger of refusing to be washed by it, [157].
• its benefits how to be secured, [158].
• Boniface III. begged the title of Œcumenical Bishop, v. [190].
• Bossuet, M. his remark on the conduct of the primitive Christians, v. [168]. n.
• on Mr. Mede’s work on the Revelations, [272].
• on the terms fornication and adultery, as applied to Rome, [307]. n.
• justifies persecution, [315]. n.
• his unreasonable jocularity on the Reformation, [318]. n.
• British people, zeal for religion abated among them, viii. [9].
• private morals relaxed, [11].
• civil or political virtues disappearing, [13].
• Brutus, erred from excess of virtue, vi. [309].
• C.
• Cæsar, his baldness a mark of infamy, vi. [403].
• his admirable way of recording his own achievements, vii. [179].
• Cambridge University, dispute concerning appeals at, viii. [189].
• historical account of its jurisdiction, [208].
• addition of civil power to the spiritual, [211].
• power of making local statutes, [213].
• body of new statutes given, [214].
• appeals not forbidden, [216].
• the right of appealing not affected by disuse, [219].
• grace proposed by the assertors of the right of appeal, [226].
• delegates by whom nominated, [228]. n.
• subordination in the jurisdiction, [230]. n.
• objections against the grace answered, [235].
• right of under-graduates exercised by the interposition of their tutors, [238].
• insinuations against the advocates for the right of appeal exposed, [241], [242], [245].
• the claim as ancient as the English Constitution, [250].
• Casuists, have perverted the precepts of the Gospel, vi. [237].
• Catechizing, the duty of, viii. [133].
• its uses to the catechumens, [134].
• to the congregation present, [136].
• to the clergy themselves, [137].
• Catiline, described by Cicero, vi. [314].
• Cato, his virtue contrasted with that of Cæsar, vi. [308].
• Celsus, how he represents the Jews, v. [6]. n.
• his objections against their oracles, [14]. n.
• Chance, by some considered, as supplying the place of inspiration, v. [81].
• could not have accomplished the spiritual prophecies, [90].
• Character, moral, artifices which men use to display it, vii. [178], [181], [184].
• intellectual, two ways of displaying, [186].
• Charity, Christian, its genealogy, vi. [116], [121], [123].
• genuine how to be distinguished from false, [126].
• the proper cure for learned pride, [278], [287].
• Charles I. the religious troubles in his reign whence originating, viii. [41].
• struggles for civil liberty, [44].
• Chillingworth, and others, established the old principle of the Protestant religion, v. [349].
• Christ, the spirit of prophecy, his testimony, v. [21].
• his appeal to that spirit, [30].
• all the prophets bear witness to him, [35].
• great purpose of his coming, [37].
• fortunes of his dispensation not yet perfectly disclosed, [69].
• his prophecy concerning the treachery of Judas, [74].
• its use, [100].
• prophecies concerning his first coming, [102].
• how enforced among the Jews, [107], [110].
• concerning his second coming, [132].
• his prophecy of the destruction of Jerusalem, [136].
• fulfilled, [141].
• his sublime command to his followers, to teach all nations, [163].
• foretold the appearance of false Christs, [177].
• his mediatorial office not to be interfered with by the worship of saints, [324].
• time of his appearing how foretold, [326].
• vast scheme of prophecy relating to his first and second coming, [336].
• benefits of his death extend to all men, vi. [63].
• faith in him the condition of salvation, [71].
• declared to the believing Jews, how they were to be judged, [79].
• to his disciples, that they had seen the Father, [84].
• why he spake in parables, [94].
• his promise to manifest himself, to whom given, [100].
• why he condescended to wash the feet of his disciples, [145].
• his answer to Peter on that occasion, [149].
• his death a propitiation for sin, [154].
• his admonition respecting the hearing of the word, [209].
• his sentence on those who receive it not, [212].
• his reply to the Pharisees concerning blindness and sin, [260].
• denounces a woe against those of whom all men speak well, [305].
• his question of the Jews who stoned him, [311].
• his admonition to the woman taken in adultery, [319].
• his address to those who accused her, [325].
• why he did not condemn her, [328].
• HE first acknowledged humility as a virtue, [334].
• particulars of his humility, [339].
• why derided by the Pharisees, who were covetous, [351], [352].
• the author of eternal life, vii. [18], [24].
• duties which we owe him, [29].
• made manifest in the flesh, [64].
• justified in the spirit, [66].
• seen of angels, [68].
• preached to the Gentiles, [70].
• believed on in the world, [72].
• received up into glory, [74].
• never man spake like him, [124].
• as to the matter of his discourses, [125].
• the authority with which they were delivered, [130].
• their wisdom, [133].
• their divine energy, [137].
• why he spake to the unbelieving Jews in parables, [145], [151].
• why he wrought few miracles among them, [159].
• why he preached the Gospel to the poor, [194].
• the goodness of his character thus displayed, [203].
• his wisdom equally, [206].
• his Father’s house, of many mansions, [210].
• his sincerity conspicuous in this declaration, [213], [214].
• what was truly his character, [218].
• what our expectations from him, [220].
• promised the spirit of truth to his disciples, [222].
• fulfilment of the promise, [234].
• his ascension graced by the ministry of angels, [237].
• prejudices of his countrymen against him, [253].
• his triumphs over the kingdom of Satan, [271].
• forbade strict retaliation, [310].
• his declaration to those who shall be ashamed of him, [328].
• and of his words, [341].
• his memorable promise to Peter a two-fold prophecy, [357], [367].
• his driving the buyers and sellers out of the temple, [386].
• in what light understood, [390].
• acted thus not as a zealot but a prophet only, [400].
• prophecy to which he appealed, [405], [408].
• in what light regarded by the Jews, [416].
• why he used this mysterious method of information, [423].
• the same yesterday, to-day, and for ever, viii. [19].
• dignity of his person here expressed, [21].
• immense scheme of redemption through him, [22].
• unchangeable nature of his religion, [25].
• Christian, bound by principle to be modest and humble, vi. [180].
• character of a wise one, [227].
• his body the temple of God, [382].
• he is bought with a price, [386].
• encouraged to reason on the subject of religion, vii. [115].
• not bound to inquire curiously into the doctrinal and moral part of the gospel, [119].
• Christianity, attested by prophecy, v. [69].
• in a secondary as well as a primary sense, [98].
• weight of the general evidence, [100].
• argument from prophecy of no less weight to us because the Jews were not convinced by it, [128].
• proof of its divine institution, [338].
• why propagated by mean instruments, vi. [90].
• its evidences many and various, [99].
• philosophy how far serviceable to it, [196], [199].
• objections on its mysterious nature answered, [272].
• questions to those who sincerely reject it, [298].
• danger and crime of disbelief, [300].
• its evidences a subject of inquiry in different ages, vii. [111], [118].
• the faith early adulterated by vain speculations, [245], [246].
• purified in part after the Reformation, [247], [248].
• use of reason in its support, [250].
• force of prejudice against, [254], [258], [262].
• in modern times, against its evidences and doctrines, [264].
• what the only exorcism it permits, [274].
• doctrine of not resisting evil, [310].
• does not supersede the use of resentment, [314].
• except in case of persecution, [316].
• liberties taken with it to render it not mysterious, [347].
• zeal for it abated among us, viii. [9].
• its unchangeable nature, as a rule of life, [25].
• Christians, Primitive, idea formed of Antichrist by them, v. [184].
• their advantages of acquiring religious knowledge, vi. [191].
• precept addressed to them of giving a reason for their hope, [111], [116].
• Cicero, palliated the desertion of his principles, vii. [181].
• abounded in fulsome encomiums, viii. [261].
• Clemens Alexandrinus, his opinion on the persecution of Christianity, vii. [360].
• Church, its union with Christ, how prefigured, v. [23].
• on what rock founded, vii. [355].
• Jewish and Gentile persecutions raised against it, [358].
• internal commotions when settled under Constantine, [361].
• endangered by the Mahometan imposture, [362].
• by the Antichristian superstition, [363].
• its trial by the enlightened reason of mankind, [365].
• by the learned Jews, [368].
• by the Gentiles, [369].
• after the revival of letters, [374].
• by modern infidel writers, [377].
• the gates of Hell prevail not against it, [381].
• Clarke, Dr. Samuel, his remark on the book of Revelations, v. [267].
• Clergy, why chosen and ordained, viii. [59].
• first object of their ministry to teach a right faith, [59].
• the second, to produce the fruits of piety, [65].
• and of charity, [68].
• benefits of personal residence, [76].
• directions respecting curates, [80].
• none but fit ones to be recommended, [84].
• what the office of reason on the subject of revealed religion, [90], [94].
• requisites of a Christian preacher, fidelity, [120].
• an air of authority, [123].
• zeal, [125].
• duty of catechizing, [133].
• benefit of sermons to accompany the examinations, [138].
• Cobham, Lord, why committed to the flames, v. [200].
• Conceit, admonition against, vi. [178], [181].
• proper remedy for, [185].
• Conjectures, in the way of prophecy, frequently verified, v. [82].
• Conscience, defined, vi. [44], [121].
• Constantinople, not the residence of Antichrist, v. [291].
• Controversy, in public discourses, to be avoided, viii. [124].
• Corinthians, how addressed by the Apostle on their impurity, vi. [380].
• their city a market of prostitution, [387].
• Covenant, New, the christian dispensation so called, v. [163].
• Courage, the affectation of, a snare to those who seek the honour of men, vi. [252].
• Creeds, origin and justification of, viii. [61].
• Crevier, M., defends persecution, v. [315]. n.
• Criticism, as of late improved, of what use in explaining the Scriptures, vi. [199].
• rational, what its established principles, viii. [349].
• Curates, directions respecting, viii. [80].
• Curiosity, anxious, its folly, vi. [408].
• tends to create quick resentments, [412].
• leads to peevish complaints, [413].
• breeds uneasy suspicions, [415].
• its injustice, [416].
• Cyaxares, of Xenophon, supposed to be Darius the Mede, v. [381], [396].
• D.
• Daillé, M., on the use of the Fathers, v. [348].
• Daniel, his vision of the four kingdoms, and of Antichrist, v. [287], [297].
• foretold the rise of that power, [328].
• antiquity of the book questioned, [365].
• objections answered, [387].
• cause of his advancement, [390].
• Darius the Mede, doubts respecting his existence, v. [380].
• Dedication, two good instances of, pointed out, viii. [282].
• Demosthenes, his sublime and energetic oath, viii. [345].
• Devil, if resisted, will flee, vii. [267].
• terms applied to that wicked spirit in Scripture, [269].
• Christ’s triumphs over, [271].
• powers permitted him over the bodies and fortunes of men, [272].
• over the souls of men, [274].
• objections answered, [277].
• religious and moral uses of the doctrine, [280].
• whole scheme of Christianity depends on it, [348].
• Distress, National, never inflicted before it is deserved, viii. [7].
• Divination, idea of pagan philosophers concerning, v. [9].
• from augury, instances of, v. [83].
• D. L. the author of, his character by a warm friend, viii. [270].
• his personal virtues,—reference to Dr. Jortin, [272].
• some of his foibles enumerated, [273].
• his talents for classical criticism, [277].
• Dragon, a symbol of the Roman Government, v. [303].
• Dreams, a mode of prophecy, v. [17], [248].
• Drusilla, her character, vii. [2].
• E.
• Eagles, a figurative expression for the standards of the Roman army, v. [138].
• Eclipse, why an emblem of the ruin of empires, v. [246].
• Elegance, of speech, what, viii. [334], [342].
• Eloquence, among the ancients, studied from vanity, vi. [284].
• Dr. Middleton’s notion of, confuted, viii. [333].
• no archetype of it in nature, [339].
• its rules for the most part, local and arbitrary, [352].
• what its end, [354], [356].
• Egyptians, retained their hieroglyphics after the invention of the alphabet, v. [239].
• Energy, of our Saviour’s discourses, vii. [137].
• Envy, excited by eminent virtue, vi. [306].
• a striking picture of, vii. [253].
• Erasmus, his observation on the use of reason in religion, viii. [101].
• Error, in matters of religion, notion of its innocency considered, vi. [297].
• Evidence, moral, gradation in the scale of, vi. [88].
• Ezekiel, foretold the cessation of prophecy among the Jews, v. [116]. n.
• F.
• Faith, the condition of salvation, vi. [71].
• the parent of charity, [123], [125].
• why said to come by hearing, [201].
• some inclined too much to it, at the expence of morality, [218].
• not at variance with knowledge, [262].
• See [Christianity].
• Falkland, Lord, his glorious excess of virtue, vi. [309].
• Fame, the love of, to be controuled by the love of truth, vi. [259].
• Fashion, the rule of life with men of the world, vii. [286].
• Fathers of the Church, their application of the term Antichrist, v. [182].
• question respecting their authority in the interpretation of scripture, [347], [348].
• plainness of their discourses, vii. [8].
• Fear of God, the proper guide of life, vii. [284].
• contrasted with fashion, [286].
• with law, [288].
• with philosophy, [291].
• inclines men to depart from evil, [293].
• Felix the Procurator, his character, vii. [2].
• effect of Paul’s preaching on him, [5].
• his subsequent treatment of the apostle, [15].
• Figurative language, a cause of obscurity in prophecy, v. [68].
• Fig-tree, cursed, a sign, vii. [403].
• connected with that of purging the temple, [413].
• Fire, allusion to its effects, frequent in Scripture, vi. [168].
• Flesh, the vices of, to be put away from us, vii. [48].
• Fleury, Abbé, his observation on the authority of the Pope, v. [314].
• Free-thinking, modern, to be resolved into two sophisms, vii. [379].
• Friendship, among the great scholars of every age, indelicacy in the expression of, viii. [259].
• various arguments in exercise for, [261].
• answered, [264].
• specimen of the high complimentary manner, [270].
• delicate ways of conveying encomium, [282].
• See [Dr. Jortin].
• G.
• Gadarenes, their sordid prejudice against our Saviour, vii. [260].
• Galatia, Churches of, early infested with false teachers, vi. [177].
• Gallio, his disregard of miracles not proved, viii. [156].
• Genealogies, system of, reprobated by St. Paul, vi. [116].
• Genesis, a famous passage in, how regarded by different critics, viii. [346].
• Gentiles, method of the early Christians to convert, v. [125].
• how convinced by the argument of prophecy, [126].
• their conversion foretold, [155].
• took its rise by small beginnings, [164].
• prevailed by pacific means only, [165].
• are a law unto themselves, vi. [37], [38].
• force of conscience among them, [43].
• diversity of human judgment accounted for, [44].
• their debates concerning right and wrong evinced their sense of natural law, [49].
• benefits of redemption extend to them, [63].
• their notion of a temple, [383].
• their conversion quick and general, vii. [73].
• condition of the poor among them, [198].
• adversaries of the Christian religion among them, vii. [371].
• the calling of, predicted by the expulsion of buyers and sellers from the temple, vii. [409].
• Gibbon, Mr. his anonymous letter to Dr. Hurd, v. [363].
• answered, [386].
• character of his History, [401].
• Glorifying of God, in our body and spirit, vi. [378].
• Gloucester, Bishop of, his idea of the nature and character of an inspired language vindicated, viii. [307].
• obviates an objection made by Dr. Middleton, [309], [311].
• avows his notion of eloquence to be a paradox, and at the same time truth, [312].
• nominal barbarity of the style of the New Testament, a mark of its miraculous original, [317].
• the inspiration comprehended the terms, and their grammatical congruity, [321].
• circumstances, abilities, and qualifications of the Apostles who received it, [324].
• opposes Dr. Middleton’s proposition concerning eloquence, [333].
• proves that no archetype of that quality exists, [339].
• that the sublime of eloquent expression depends on casual associations, [334], [347].
• shews that eloquence was not necessary to the Apostles, [354].
• his idea of the end of eloquence justified, [354], [362].
• considers clearness and precision as the aids common to all language, [365].
• tropes and figures when and in what sense vicious, [367], [373].
• God, what must be done to obtain his favour, vii. [81].
• what that favour is, [89].
• Godliness, the great mystery of, vii. [62].
• Gospel, its connection with prophecy, iv. [42].
• with that concerning its promulgation, v. [156].
• by whom announced, [160].
• contrary to the structure of the Jewish law, [161].
• its use not discredited by the natural moral law, vi. [57].
• its necessity not superseded, [59].
• the eternal purpose of God declared in it, [76].
• why not forced on the minds of men by irresistible evidence, [93].
• stress laid on Faith, [95].
• binds men together as brethren, [136].
• illuminates and sanctifies men by successive improvements, vi. [208].
• its doctrines and precepts forbid us to seek the honour of men, [247].
• its rapid propagation, vii. [73].
• if hid, is hid to them that are lost, [96].
• appealed to, when written, as the ground of belief, [117].
• preached to the poor, [193].
• ——, Sermon before the society for propagating, viii. [23].
• Grace, the law of, vi. [70], [71].
• some had rather trust to the law of nature, [73].
• obligatory on those who do not receive it, [77], [78].
• Gregory I., his dispute with the Bishop of Constantinople, v. [188].
• disclaimed the title of universal Bishop, [189].
• Grotius, Hugo, undertook to prove that the Pope was not Antichrist, v. [221].
• from what motives, [222].
• a conjecture of his confuted by Bishop Newton, [300].
• his comment on the washing of the disciples’ feet, vi. [152]. n.
• H.
• Half-belief, a vice of the spirit, vii. [50].
• Hardwicke, Lord Chancellor, his opinion concerning appeals at the University of Cambridge, supported, viii. [189], [221].
• Hearing, the way by which faith cometh, vi. [201].
• admonitions concerning, [203].
• diligence in, why requisite, [ib.] [205], [207].
• Heathens, their quick conversion to Christianity, viii. [152].
• inquiry into their opinion of miracles, [155], [181].
• Hell, the gates of, their signification in Scripture, vii. [356].
• Heresies, their origin, vii. [102].
• Hesiod, his maxim on contention, viii. [279], [281].
• Hieroglyphics, their origin, v. [239].
• means of learning them, [245].
• Hippias, the Elean, boasted that he knew every thing, vi. [285].
• Holy Ghost, the living in communion with, vi. [382].
• the possessor of the body of Christians, [386].
• See [Spirit].
• Honour, the duty of preferring one another in, explained, vi. [130].
• its nature and grounds, [132].
• right application of it in practice, [137].
• that only which cometh of God, to be sought, [245].
• the Gothic principle of, inflames pride, [337].
• Hope, Christian, the precept of giving a reason for, explained, vii. [110].
• to be given with meekness and fear, [122].
• Horace, his indelicate encomium on Virgil, viii. [259].
• Humanity, its duties never overlooked by the inspired writers, vi. [130].
• Humility, Christian, how best expressed, vi. [186].
  
• first acknowledged as a virtue by our Saviour, [334].
• why so rare among men, [ib.] [336], [337].
• of whom to be learned, [339].
• ensures rest to our souls, [343].
• Hypocrites, those who embrace Christianity from corrupt motives, vi. [302].
• I. and J.
• James I. remark of Hume on his commentary on the Revelations, vi. [266].
• Idolatry, how designated in the language of Scripture, v. [305], [311].
• of two sorts, [316].
• Jerom, states the notion of the ancient Fathers respecting Antichrist, v. [184].
• Speaks of the fall of the Roman empire, [230].
• Jerusalem, destruction of, v. [135].
• by the Romans, [138].
• of the temple, [140].
• its mystical sense, [301].
• its destruction, of what emblematical, vii. [328].
• Jews, their erroneous notion of the use and end of prophecy, v. [10].
• divine communications concerning Christ, why appropriated to them, [64].
• origin of their principal mistake respecting the Messiah, [99].
• prophetic spirit, how employed under their system of polity, [106].
• why many of them not convinced by the argument of prophecy, [119].
• their incredulity foretold by their own prophets, [120].
• their invincible prejudices, [122].
• driven to the necessity of supposing a two-fold Messias, [123].
• destruction of their city and temple, [135].
• their dispersion, [143].
• their number comparatively small in Judæa, [152].
• distinguished by descent, as well as by religion, [153].
• their language why figurative, [241].
• hieroglyphic style common among them, [243].
• their ritual abounding in symbols, [263].
• their idolatry considered as adultery, [306].
• how far enabled to compute the time of the Messiah’s appearing, [327].
• a plain frugal people, vi. [2].
• to what purpose their law was given, [53].
• how to be judged for disbelieving the Gospel, [79].
• questions respecting wars and fightings among them, [101].
• their practice of conveying information by action, [146].
• heterodoxy with them disloyalty, [292].
• their notion of a temple, [383].
• why our Lord spake to them in parables, vii. [143], [151].
• and wrought few miracles among them who believed not, [159].
• condition of the poor among them, [197].
• their prejudices against our Saviour, [256].
• abused the right of retaliation, [311].
• ashamed of Christ, [327].
• the Christian religion prevailed over their prejudices, [369].
• the rejection of them prefigured, [412].
• conduct of their rulers, when our Lord had purged the temple, [414].
• Immanuel, prophecy of Isaiah concerning, v. [108].
• Immortality, a free gift to man, how forfeited, and restored, vi. [70]. vii. [19].
• Impenitence, final, the issue of procrastination and vice, vii. [14].
• Incense, a symbol of prayer, v. [263].
• Incumbent, the proper name of a parochial minister, viii. [76].
• Independency, a name comprehending a thousand sects, viii. [43].
• Infidelity, may proceed from the pride of reason, vii. [99].
• Infidels, their main argument against prophecy answered, v. [82].
• Inquiries, religious, how to be conducted, vii. [116], [119], [122].
• Intercession, of Christians for each other, a duty, v. [322].
• distinguished from the worship of saints, [323].
• Integrity, requisite in judging of religion, vi. [34].
• an admiration of, may lead to irreligion, vi. [254].
• Job, his complaint of being made to possess the iniquities of his youth, vi. [393].
• John, St. his vision of the marriage of the Lamb, v. [23], [24].
• his mention of Antichrist, v. [175].
• designates the appearance of Antichrist, v. [329], [330].
• Jortin, Dr. an address to, on the delicacy of friendship, viii. [257].
• happy in avoiding the offensive custom into which the learned have fallen, [268].
• his conduct towards his friend the author of the D. L. [274].
• adopted his subject, [275], [283].
• wrote against him, [277], [285].
• glanced at him, [ib.] [286].
• spared his arguments, [ib.]
• furnished him with others, [287].
• quoted him, [288].
• called his conjecture ingenious, [290].
• nay elegant, [293].
• and the writer a learned friend, [297].
• Josephus, his account of the religion of his countrymen, v. [356].
• his praise of Daniel, [370].
• Irreligion, not so general as is imagined, v. [354].
• Isaiah, a remarkable prophecy addressed by him to Ahaz, v. [107].
• how he claimed belief of the Jews, [110].
• his prophecy respecting parables, vii. [148].
• considered two ways, [149], [150].
• his prophecies, to what chiefly relating, [405].
• Judas, his treachery foreseen, vi. [150].
• had no part with Jesus, [158].
• Jus Talionis, why necessary in the Mosaic institute, vii. [311].
• Justice, Civil, perverted by the lusts of men, vi. [109].
• Justin Martyr, urges the argument from prophecy in his apology to the Antonines, v. [125].
• K.
• Key to the Revelations, by Mr. Mede, examined, v. [275].
• Kingdom of Christ, import of the prayer, that it may come, v. [103].
• Knowledge, requisite to judge of Christianity, vi. [32].
• why productive of pride and vanity, vi. [277].
• its remedy, not ignorance, but charity, [ib.]
• error in considering it the supreme good, [278].
• —— religious, of the present age, compared with that in the times of the Reformation, vi. [189].
• Knowledge of Life, a name for fraud and disingenuity, vi. [233].
• L.
• Lactantius, his confidence in the spread of the Gospel, v. [355].
• Language, original, of all nations imperfect, v. [237].
• —— inspired, needs not be perfectly eloquent, viii. [311].
• must necessarily abound in the native idioms of the persons inspired, [314].
• correspondency of terms, to give clear intelligence, [319].
• impression of phrases and idioms not to be expected, [328].
• no archetype in nature, to which eloquence refers, [333].
• clearness and precision the aids common to all language, [365].
• Law of the magistrate, by whom deemed an adequate rule of action, vii. [288].
• —— Jewish, to what end instituted, v. [48], [52].
• —— Natural, written in the heart, vi. [39], [40].
• appealed to by heathens as well as Christians, [48].
• necessary to the support of revelation, [54].
• does not discredit the use of the Gospel, [57].
• its existence presupposed by the Christian law, [64].
• its penalties, [69].
• Lebanon, a symbol of a city, v. [263].
• Leland, Dr. letter to, viii. [307].
• Real subject of his dissertation on the principles of eloquence, [ib.]
• his remark on the imperfect correspondency of words in languages, [318].
• his objections to the Bishop of Gloucester’s notion of inspired language refuted, [328], [330].
• his opinion respecting eloquence controverted, [337].
• his appeal to the rules of rational criticism answered, [349].
• his misrepresentation of the Bishop’s remark on tropes and figures, exposed, [366], [370], [378].
• Leo X. issued an edict against the use of the term Antichrist, v. [201].
• Letter, anonymous, to Dr. Hurd, concerning the Apocalypse, v. [364].
• answer to it, [386].
• Mr. Gibbon the writer of the letter, [400].
• Levity of mind, a spiritual vice, vii. [53].
• Liberty, misused, its fatal effects, vi. [103].
• civil and religious, favoured by religion, viii. [38].
• questions respecting the abuse of the latter, [48].
• of the former, [49].
• Life Eternal, doctrine of, first delivered to us through Jesus Christ, vii. [18].
• scheme of God’s providence respecting, [22].
• different degrees of happiness or misery in, [27].
• may be taken in two senses, [34].
• Light, the emblem of knowledge, vii. [78].
• that of revelation the most certain, [79].
• Lightfoot, Dr. his idea of the apocalyptic style, v. [266].
• Litigation, ancient, a picture of, vi. [112], [113].
• Liturgy of the church of England, generally commended, viii. [65].
• Longinus, his opinion of a famous passage in Genesis, viii. [346].
• Lowth, Dr. distinguished for a species of literary address, viii. [286].
• Lusts, the origin of wars and fighting among men, vi. [102].
• perverted religion, [104].
• and civil justice, [109].
• Luther, his resolution to break through the papal servitude, v. [209].
• dreaded the charge of schism, [211].
• M.
• Mahometan imposture, its success, to what owing, vii. [362].
• Malachi, foretold the precursor of the Messiah, v. [115].
• Malmesbury, the philosopher of, how misled into infidelity, vi. [253].
• Mammon of unrighteousness, the precept of making friends of, vi. [351], [377].
• Manichæan doctrine, early prevalent in the East, vii. [245], [268].
• spirit of Christianity abhorrent from it, [271].
• Mansions, many in the house of our heavenly Father, vii. [210].
• Mantuan, his character of a pope, v. [303], [304].
• Marcellinus, his mention of the fiery eruptions of Jerusalem, viii. [160].
• Meaux, Bishop of. See [Bossuet].
• Mede, his observation on the prophetic chronology of Daniel, v. [66]. n.
• on the use and intent of prophecy, [106]. n.
• on the doctrine of Antichrist, [195]. n.
• his opinion on the Apocalypse, [261].
• sketch of his character, [271].
• his disinterestedness and impartiality, [273].
• his Key to the Revelations considered, [275].
• Medes and Persians, their law unalterable, v. [376], [392].
• Meekness, the virtue of, nearly dismissed from the world, vi. [338].
• not absolutely incompatible with resentment, [347].
• Messias, a particular prophecy concerning, v. [75].
• various specific characters in the prophecies respecting him, [82].
• contrast of the Christian and the Jewish interpretations, [123].
• Metaphors, in the Oriental style, frequent, vi. [171].
• the offspring of nature and necessity, viii. [338].
• Middleton, Dr. his objection to the notion of an inspired language, viii. [309].
• Milton, his allusion to an eclipse as ominous, v. [246]. n.
• Minister of the Gospel, for what use his stores of knowledge are destined, vi. [5].
• his office, [7].
• decorum of his character, [8].
• the word to be dispensed to those who most need it, [11].
• Miracles, a great foundation of our faith, [266].
• few wrought by our Saviour among the unbelieving Jews, vii. [159].
• because many were not necessary to their conviction, [163].
• or to give a just proof of his mission, [165].
• would have hindered the success of his ministry, [167].
• and have violated a general rule of his conduct, [170].
• opinion of the heathens concerning, viii. [155].
• many seeming ones imputed to the power of magic, [176].
• difference of those wrought by Christ and his apostles, [177].
• Missionary, Christian, his arduous duties, vii. [30].
• Moralist, Pagan, his reproof of a young reveller, vi. [210].
• Moralities, the lesser, what, vi. [131].
• Morality, some incline too much to it, at the expence of faith, vi. [218].
• how relaxed by casuistry, [237].
• Moses, weight of his prophecy with the Jews, v. [109], [110].
• foretold their dispersion, [143].
• Mysteries of God’s kingdom, declared in parables, vii. [155].
• Mystical meanings, in the prophetic style, v. [301].
• N.
• Nahum, his prediction of the overthrow of Nineveh, v. [254].
• Names of eminent persons, custom of changing in the ancient world, iii. [354].
• Nature, human, not a sufficient guide in religion, vi. [269].
• a generous pride why implanted in it, [334].
• Nazareth, why our Saviour wrought few miracles there, vii. [160].
  
• evil disposition of the people towards him, [168], [253].
• Nero, by some considered as the Antichrist of a future age, v. [183].
• Newton, Sir Isaac, his remark on the prophecy of Revelations, v. [226]. n.
• on the prophetic characters of Antichrist, [289].
• his illustration of prophecy how considered by the infidels, vi. [265]. n.
• Nicodemus, ashamed of Christ, vii. [337].
• O.
• Obedience, perfect, to be attained by degrees, vi. [208].
• the promise annexed to it, vii. [20].
• Oecumenical (or universal) Bishop, a title assumed by the Bishop of Constantinople, v. [188].
• accepted by Boniface VI. [190].
• Offences, or scandals, mentioned by our Lord, what, vi. [161].
• Oneirocritics, v. [246].
• their rules of use in explaining prophecy, [248].
• Oracles, Pagan, their design, v. [8].
• wherein unlike scriptural prophecies, [60].
• Origen, his reply to a remark of Celsus on miracles, viii. [161]. n.
• P.
• Pagans, their superstitions whence derived, v. [246].
• two religious topics on which their wise men were chiefly intent, vii. [241].
• ashamed of Christ, vii. [332].
• Parables, all the prophecies written in, v. [260].
• why addressed by our Saviour to the Jews, vii. [143], [145].
• what their subject, [154].
• Paris, Matthew, his testimony respecting the charge of Antichristianism on the see of Rome, v. [197].
• Pascal, his remark on the dispensation of prophecy, v. [62].
• on the danger of disbelief, [301].
• Patience, requisite in judging of Christianity, vi. [32].
• Paul, St. his characteristic of Antichrist, v. [299].
• his remark on his appearance, [329].
• his awful warning against unbelief, [359].
• his zeal of persecution while a Jew, vi. [290].
• why he called himself the chief of sinners, [295].
• his error not innocent, [303].
• his address in reproving the Corinthians, [379].
• substance of his remonstrance, [387].
• his preaching before Felix, vii. [2].
• his divine encomium on our Lord’s ministry, [205].
• his labours at Ephesus how overturned, [259].
• effects of his preaching at Athens, [261].
• Pearson, Dr. an excellent commentator on the Catechism, viii. [138].
• Persecution, almost sanctioned by the Jewish law, vi. [293].
• —— of the Apostles, resistance to it forbidden, vii. [316].
• of the first Christians by the Jews and Gentiles, [358].
• Peter, St. denied his Lord through shame, vii. [334].
• and fear, [335].
• his name why conferred on him, [355].
• two prophecies thus given, [357].
• Petrarch, applies the name of Babylon to Rome, v. [198].
• Pharisees, how reproved by our Saviour for infidelity, vi. [261].
• with what view they heard the word of the Lord, vi. [212].
• why they derided our Saviour’s precepts, [350], [352].
• Philip, one of the Apostles, asks of Christ that he would shew them the Father, vi. [84].
• Philologist, Italian, his objection to reading the Bible, vii. [343].
• Philosophers of the Gentiles, ill treated the poor, vii. [198].
• Philosophy, an inadequate rule of life, vii. [291].
• progress in, since the reformation, how far serviceable to religion, vi. [196], [199].
• Phinehas, his act of zeal, vii. [393].
• had relation to religion and not morals, [396].
• Plato, at one time gave law to the Christian world, vii. [246].
• Play, the favourite amusement, because the most violent, vii. [299].
• Pleasure, the lover of, cannot be rich, vi. [403].
• Pleasures, the pursuit of, to be restrained, vii. [298].
• when lawful, may not be expedient, [300].
• the mind should be independent of, [305].
• Pliny, abounded in fulsome encomiums, viii. [261].
• Poets, Greek and Latin, their works of use in the exposition of the ancient Prophets, v. [249].
• Politeness, true, distinguished from false, vi. [139].
• Pompey, his generosity in burning the papers of an enemy, vi. [414].
• Poor, the Gospel preached to the, vii. [193].
• their condition when Saviour appeared among them, [197], [198].
• their hearts less perverse than those of the rich and great and wise, [200].
• Pope, the, styled Antichrist at the synod of Rheims in the tenth century, v. [191].
• his authority defined by the Abbé Fleury, v. [314].
• Popery, how brought into disrepute among us, vi. [19].
• Porphyry, illustrated the book of Daniel, v. [365].
• Possessions, demonic, explained, vii. [273].
• Praise, general, a woe denounced against those who obtain it, vi. [304].
• implies a mediocrity of virtue, [306].
• frequently positive ill desert, [310].
• and sometimes depravity and prostitution of character, [313].
• Prayer, its efficacy considered, vii. [82].
• —— The Lord’s, an instance of Oriental construction in, vi. [165].
• Preacher, Christian, character of one, viii. [120], [122], [125].
• Prejudice, the strange power of, exemplified, vii. [255].
• among the Jews, [254].
• among the Gentiles, [258], [261].
• among the Heathens in the fourth century, [262].
• in later times, [263].
• Pretences, continued, become realities, vi. [257].
• Pride, how generated, vi. [132], [133].
• to be corrected by philanthropy, [134].
• why a vice, [277].
• how counteracted by charity, [278], [287].
• mistaken for a natural principle, [336].
• made sacred by fashion, [337].
• danger of indulging it, [343].
• intellectual and moral, productive of infidelity, vii. [99], [106].
• Procrastination, the usual support of vice, vii. [5], [6].
• is itself supported by sophistry, [9].
• leads to final impenitence, [14].
• Prophecy, scriptural meaning of the term, v. [3].
• origin of false ideas respecting its subjects, [4].
• its ultimate purpose, [8].
• and dispensation, [12].
• questions to be answered by enquirers into its divine character, [15].
• true idea of it, [21], [26], [27]. n.
• our reasonings on the subject how to be regulated, [32].
• what its ultimate accomplishment, [34].
• its extent, [37].
• considered as a system, [39].
• conclusions from the true idea of it, [44].
• why obscurely delivered, [45], [46].
• what its double sense, [51].
• how distinguished from Pagan oracles, [60].
• why confined to one nation, [62].
• its obscurity affords no objection to it, [67].
• general argument from it, [74], [76].
• instances of casual conjecture fulfilled by events, [83], [85].
• answer to objection on this ground, [88].
• examples illustrating the general scheme of prophetic writings, [96].
• prophecies concerning the Messiah’s first coming, [103].
• unity of design with all the prophets, [113].
• amount of evidence on comparing predictions with facts, [118].
• the Jews why not convinced, [119].
• its weight with the Gentiles, [125].
• how connected with the evidence from miracles, [130].
• prophecies concerning Christ’s second coming, [132].
• and the Christian Church, [133].
• destruction of Jerusalem, [135].
• dispersion of the Jews, [143].
• call and conversion of the Gentiles, [156].
• concerning Antichrist, [171].
• what its declared end, [226].
• style of prophetic writing considered, [233].
• why more figurative than ours, [236].
• tinctured with the Hieroglyphic spirit, [240].
• means of rendering it intelligible to us, [244].
• some important prophecies delivered in the way of dreams, [248].
• causes of the obscurity of prophecy, [251].
• suspicions taken up against it, unfounded, [256].
• the symbolic style expedient in such writings, [258].
• its chronology not defined with historical exactness, [326].
• uses of the inquiry into, [351].
• chief evidences of religion drawn from, [263].
• nature of the prophetic power, vii. [226].
• how liable to be abused by pretenders to it, [227].
• Prophets, Jewish, used similitudes, vii. [402].
• Propitiation, doctrine of, how inculcated by our Lord, vi. [151], [155].
• Protestants, their tenets respecting Antichrist, v. [173].
• how far their aversion to the Church of Rome properly extends, [217].
• their divines censured for temerity in fixing the fall of Antichrist, [229].
• justified by the Apocalyptic prophecies, [342].
• how secured against the charges of schism and heresy, [350].
• Punishments, future, how proved to be eternal, vi. [164].
• Puritans, their struggles for Church dominion, viii. [42], [43].
• Purity of speech, what, viii. [334], [342].
• Q.
• Queries, respecting the right or appeal in the University of Cambridge, viii. [195].
• answers to, [197].
• the proper ones formerly put, and differently answered, [207], [221].
• Quintilian, his admiration of Plato’s eloquence, vii. [125].
• his idea of the nature of eloquence, viii. [358], [360].
• his observation on verbal figures, [366].
• R.
• Reason, its use, on the argument of prophecy, v. [19].
• how to be employed on the evidences of religion, vi. [97], [98].
• compared with revelation as a guide in matters of religion, vii. [80], [92].
• why given to man, [99].
• what its pride, [102].
• its true use in support of Christianity, vii. [250], viii. [90].
• how abused, [99].
• how unpropitious to revelation, [109], [112].
• Rebellion, American, Sermon preached on account of, viii. [3].
• Redemption, the great scheme of Providence, v. [57].
• through Christ extends to all men, vi. [63].
• brief account of, [70].
• vastness of the scheme, viii. [22].
• Reformation, in Germany, not effected wholly in the spirit of the Gospel, v. [167].
• begun and prosecuted on the principle that the Pope was Antichrist, [200].
• that doctrine not an innovation, [207].
• two great principles on which it was conducted, [346].
• question respecting the interpretation of Scripture, [ib.]
• various considerations decisive of the controversy with the Papists, [350].
• an evil originating in, vii. [42].
• Reformers, their advancement in religious knowledge, vi. [190].
• formed their idea of Religion from the scriptures, [ib.]
• how enabled to understand them, [192].
• especially the most important points of doctrine, [194], [196].
• Religion of Nature, and of the Gospel, defined, vi. [67].
• —— Christian, designed for the instruction of all degrees of men, vi. [24].
• its truths how to be explained to wise men, [25].
• high demands of evidence impertinent, [88].
• improper to be complied with, [90].
• presumptuous and unwarrantable, [96].
• mischiefs arising from misapplication of, [104].
• early attacked by superstition, [108].
• by worldly policy, [106].
• its whole system in what founded, [124].
• its doctrines objects of faith, and not of knowledge, [197].
• its chief evidences drawn from prophecies, [263].
• and miracles, [266].
• its doctrines consistent with reason, [268].
• does not oblige us to profess poverty, [375].
• hath descended to us through two, the most enlightened ages of the world, vii. [367].
• its power shewn in the zeal of Missionaries, viii. [30].
• most friendly to civil and religious liberty, [37].
• use and abuse of reason in, [89].
• its evidence the proper subject of enquiry, [98].
• Repentance, what its merits and claims, vii. [85], [94].
• the great duty of, viii. [6].
• in the hour of national distress, [15].
• Residence, personal, of the clergy, its benefits, viii. [76].
• Retaliation, strict, forbidden by our Saviour, vii. [310].
• natural resentment not therefore superseded, [314].
• true patriotism not injured, [318].
• nor military spirit weakened, [319].
• the injunction consistent with the true interest of individuals, [321].
• Revelation, the only sure guide in matters of religion, vii. [79].
• how opposed by the pride of reason, [104].
• why not accompanied with the strongest possible evidence, [91].
• Revelations, book of, its prophecies in part fulfilled, v. [127].
• its character and authority, [261].
• its style, [262], [265].
• its method, [268].
• examined by means of Mr. Mede’s discovery, [275].
• what the chronological order of the visions, [276].
• the prophecy made up of two great parts, [279].
• the book, of three, [280].
• of the residence of Antichrist, [290].
• proved to be Rome Christian, [297].
• its predictions respecting the time of his appearing, [326].
• foretels all the events of the Christian dispensation, [341].
• utility of studying this prophecy, [351].
• Revolution, the æra of our liberty, viii. [47].
• Richard I. heard a lecture against Antichrist at Messina, v. [195].
• Ridicule, the resource of sinners, vi. [353], [357], [359].
• especially when reproof comes home to them, [363].
• Roman Empire, its reverse of fortune ascribed by the Heathens to Christianity, vii. [262].
• Romans, their nice sense of right and wrong, vi. [50].
• abuses in the administration of justice, [111].
• Rome, ancient, a supposition concerning, v. [57].
• Virgil’s allusion to its seven hills, [293].
• modern, the throne of Antichrist, v. [291].
• ecclesiastical and not civil, [297].
• its idolatry how described, [309].
• why a harlot and not an adulteress, [312].
• her pride and intolerance, [313].
• professes and enjoins the worship of Saints, [317].
• its tenets respecting Antichrist, v. [173].
• the Antipopes branded each other with that name, [186].
• denounced as Antichristian at various periods, [191 to 201].
• Romulus, famous omen of his twelve vultures, v. [83].
• Rousseau, disclaims the authority of prophecy, v. [77]. n.
• his reasons examined, [78].
• his strange boast of probity, vi. [257].
• S.
• Sacraments, Christian, on what principle founded, vii. [402].
• Saints, the worship of, in the Romish Church, v. [317].
• apology for, controverted, [319].
• Sallust, in his writings, appears a model of frugality, vii. [185].
• Salt, allusion of our Saviour to, its two interpretations, vi. [163], [164].
• applied to discipline as well as faith, [170].
• Salvation through the blood of Christ, the eternal purpose of God, viii. [25].
• danger of neglecting it, vi. [67], [81].
• faith and morality its appointed means, [218].
• Sanhedrin, could not punish with death but by leave of the Roman governor, vi. [323].
• Schism, import and application of the term by the Church of Rome, v. [208].
• how introduced into the Church, viii. [61].
• Science, human, very limited, vi. [184].
• Scipio, his continence, and frivolous curiosity, vii. [306].
• Scribe, Christian, compared with a Jewish householder, vi. [3].
• Scorn, irreligious, the sources of, vi. [353].
  
• admonition against, [364].
• Sects, fanatical, of the last century, confusion caused by, vi. [16].
• Selden, his notion on the expulsion of the buyers and sellers from the temple, vii. [393].
• where apparently taken up, [398].
• Self-denial, its uses, vii. [306].
• Self-love, too frequently the parent of pride, vi. [132], [133].
• its ends how answered by philanthropy, [137].
• an instinctive sentiment, [335].
• Seneca, an oracle of his, predicting the discoveries of Columbus, v. [85].
• Sermons, advice respecting, viii. [68], [120], [124].
• models proposed, [128]. n.
• Shakespear, various editions and criticisms of, how occasioned, viii. [283].
• Shame of Christ, what, vii. [329].
• cases which imply its existence among unbelievers, [330].
• among professors of Christianity, [334], [338].
• shame of his words, [342].
• of the doctrines contained in them, [346].
• of the precepts, [349].
• Sherlock, Bishop, his remark on the figurative language of prophecy, v. [68]. n.
• Sibylline oracles, general opinion concerning, v. [369].
• Sign, what is meant by the Jews requiring one, viii. [168]. n.
• Silver, the lover of, shall not be satisfied, vi. [366].
• Simplicity concerning evil, the virtue of, in what consisting, vi. [231].
• the neglect of it has degraded religion, [234].
• relaxed morality, [237].
• and polluted common life, [239].
• caution against evasive pleas and pretences to part with it, [240].
• Slavery, personal, common among the Heathen, vi. [386].
• Society for the Propagation of the Gospel, its objects, viii. [27], [28].
• Socinianism, what, viii. [114].
• Socrates, his prediction of his own death fulfilled, v. [80]. n.
• confessed that he knew nothing, vi. [285].
• uncertain in his hope of immortality, vii. [215].
• Solomon, prescribes the Fear of God as a rule of life, vii. [283].
• peculiar deference due to his judgment from men of the world, [293].
• from politicians and philosophers, [294].
• Souls of Men, influence of evil spirits on, vii. [274].
• Speaking, the rules of, more arbitrary than they are taken to be, vii. [344].
• Spendthrift, more to be reprobated than the miser, vi. [370].
• Spenser, his general purpose in the Faery Queen, v. [97].
• Spirit, Holy, he that soweth in, shall reap life everlasting, vii. [32].
• in what sense the assertion understood, [33].
• in what way the blessing conferred, [37].
• returns of duty thereby required, [40].
• justification of God in, [66].
• —— Human, its vices, vii. [49].
• —a fluctuating faith, [50].
• levity of mind, [53].
• deadness of heart, [56].
• perverse sophistry, [58].
• State, why it countenances the Church, viii. [62].
• Statutes, relating to the jurisdiction of Cambridge university, examined, viii. [200].
• Sublimity of speech, what, viii. [334], [342].
• the definition illustrated, [345].
• not united with simplicity, [347].
• Sully, the great, his situation somewhat similar to that of Daniel, v. [374].
• Superstition, its early inroads into the Christian religion, vi. [105].
• Symbols, an early way of writing, v. [238].
• Synchronisms of the book of Revelations, v. [275], [279], [283].
• T.
• Tabor, Mr. his mumpings against university-appeals, viii. [231].
• Temple, what the notion of one implies, vi. [383].
• of God, an emblem of the Church of Christ, v. [301].
• —— of Jerusalem, utterly destroyed, v. [140].
• buyers and sellers driven from, vii. [386].
• the act a prediction of the call of the Gentiles, [408].
• Temptation, God’s providence respecting, vii. [280].
• Tertullian, his remark on the rapid progress of Christianity, viii. [153].
• Testament, Old, considered by St. Austin, a prophecy to the New, v. [53]. n.
• the divinity of both inferred from the completion of prophecy, [127].
• Testimony of Jesus, the spirit of prophecy, v. [21], [24].
• Text, which the most difficult in the four Gospels, vi. [160].
• Theology, dogmatical, essential to Christianity, viii. [60].
• Theophrastus, a name, why given, vii. [125].
• Thomas the Apostle, admonished respecting faith, vi. [95].
• Tiberius, the religion of Jesus first published in his reign, vii. [367].
• Tillotson, Abp. his zeal against Antinomianism, vi. [17].
• Time, scriptural division of, respecting the coming of Christ, v. [17].
• Toleration, not yet perfectly understood, vi. [195].
• Trinity in Unity, where accurately distinguished, vii. [44].
• Tropes and figures, when and in what sense vicious, viii. [366].
• what forms of language so denominated by Quintilian, [371].
• often a deviation from logical definition, [377].
• when they may be allowed, [378].
• Truth, the spirit of, promised by our Lord to his apostles, vii. [222].
• the promise fulfilled by the event, [235].
• U. & V.
• Vanity, why a vice, vi. [127].
• Vettius Valens, augured the duration of the Roman empire, v. [83].
• Vice, naturally breeds a disposition to ridicule, vi. [353].
• what its usual support, vii. [5].
• Virgil, purpose of his predictions in the Æneid, v. [96].
• a passage from, descriptive of Rome, [292].
• allusion to the predictions in his fourth eclogue, [368].
• the sixth book of his Æneid by whom finely criticized, viii. [277].
• Virtue, superior, excites envy, vi. [306].
• runs at times into excesses, [308].
• can never obtain general praise, [309].
• an intermitting state of, most miserable, [399].
• what its reasonable reward, vii. [91].
• the pride of, by which the Gospel may be hid from us, [106].
• Virtues of the Heathen, vi. [42].
• Ulpian, his observation on the right of appeal, viii. [249].
• Unbelief, always owing to some or other of the passions, vi. [245].
• accounted for, from man’s pride, viii. [109].
• and indolence, [113].
• Uncleanness, arguments against the sin of, vi. [382], [385].
• its heinousness, [391].
• inexcusable in Christians, [392].
• Voltaire, his sarcasm on Sir Isaac Newton, vi. [265]. n.
• W.
• Waldenses, or Albigenses, in what age they first appeared, v. [195].
• leading principle of their heresy, [196].
• crusades employed against them, [ib.]
• War, civil, a most dreadful instrument of God’s government, viii. [8].
• Washing of the disciples’ feet, a lesson of humility, vi. [145].
• its other, and more important signification, [149], [150].
• Wealth, pernicious when over-rated, vi. [368].
• or when misapplied, [370].
• always a snare, and too often a curse, [375].
• has a tendency to corrupt manners, vii. [293].
• Weston, Mr. remarks on his inquiry into the rejection of Christian miracles by the heathens, viii. [150].
• his negative testimonies examined, [155].
• his positive testimonies, [161].
• his charge on the fathers of the Church, [163].
• claims the sanction of an apostle, [165].
• his strong hold proves to be magic, [175].
• answer to his argument from the multiplication of Heathen Gods, [179].
• ground-work of his performance, [183].
• Western Empire, the period of its dismemberment that of the rise of Antichrist, v. [330].
• Wiclif exposed the Antichristianism of the Roman pontiff, v. [199].
• great effects of his writings, [200].
• Will-worship, condemned in Scripture, v. [325].
• Wisdom, infinite, in the dispensation of prophecy, v. [6], [70].
• —— Christian, its properties and characters, vi. [215].
• defects in our nature which hinder the attainment of it, [217].
• virtues, how to be rendered most graceful, [220].
• how most reasonable, [222].
• and how most attractive and efficacious, [225].
• character of a wise Christian, [227].
• the duty of being simple concerning evil, [231].
• Wise men, invited to judge of Christianity, vi. [8].
• qualities requisite for this, [32].
• Wit, the ostentation of, leads to infidelity, vi. [248].
• Woe to those of whom all men speak well, vi. [304].
• Word of God, admonitions respecting the hearing of, vi. [203], [205].
• the ministry of it, for what purposes destined, [207].
• men will finally be judged by it, [211].
• X.
• Xenophon, character of his writings, v. [382].
• his admirable way of recording his own acts, vii. [179].
• Y.
• Youth, its peculiar sins, vi. [394].
• just decrees of God against them, [395].
• guilt and remorse, [ib.]
• tyrannous habits produced by them, [399].
• temporal afflictions which they entail, [401].
• value of innocency and rectitude, [405].
• Z.
• Zedekiah, two ænigmatical prophecies respecting him fulfilled, v. [253].
• Zelotism, its object, vii. [396].